For example, the penal rulings of Islam have been legislated in consideration of the full realization of Islam and suited to a time and place where the other rulings of Islam are in effect as deterrent factors. With these rulings in effect, there remains no cause for committing crimes, and accordingly, committing them in this situation is unnatural and necessitates the prescribed punishment. For instance, the ruling of cutting off a thief’s hand has been legislated in consideration of the full realization of Islam and suited to a time and place where the economic rulings of Islam and its preventive measures—such as the just distribution of wealth and the payment of Zakat and Khums—are in effect; not a time and place where the economic rulings of Islam are not in effect, the distribution of wealth is unjust, Zakat and Khums are not paid as they must be, and, accordingly, the motive for theft exists, and the deterrent against it is absent. This means that if someone commits theft during a time of non-Islamic governance and in a place where the concrete and public rulings of Islam are not in effect, he does not deserve the prescribed punishment for theft, and applying it to him is unjust and contrary to the intention of the Legislator. Similarly, the implementation of other penal rulings is contingent upon the establishment of Islamic governance and the implementation of the original form and the entirety of the rulings of Islam. Before that, their implementation is neither beneficial nor appropriate; because Allah has legislated these rulings to be implemented in His governance, suited to a time and place where a person on His behalf, with full knowledge of the entirety of these rulings and complete ability to apply them to their real-world cases, holds the reins of affairs, thereby exercising His governance and manifesting His justice based on these two advantages. Likewise, the main executor of His rulings at the time of their revelation was the Prophet. This reality influenced and was taken into consideration in their legislation, to the extent that it is not far-fetched that if these rulings had been revealed to someone other than him or someone like him, they might have taken a different nature. This means that the implementation of Islamic hudud by those who are not knowledgeable of all the rulings of Islam and are not capable of enforcing all of them is not permissible, without it being permissible for them to abandon implementing Islamic hudud.